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8/18/2019 Pansophic Intellectualizer v3 q2 Sep 1937
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~ N S O P H I
I
NTELLECTUALIZER
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8/18/2019 Pansophic Intellectualizer v3 q2 Sep 1937
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P A N S P H I C
I N T E L L E C T U A L I Z E R
VOLUME
f I I SECOND QUARTERLY
September 1937.
C 0 N T E N T S
The outer l i f and Work
•••••••
~ ~
•• 125
Pansophy
by
Recnartus
··· ····· ··
142
Eckehart
Teachings • • • • • • • • • • • • • • • • • 158
Ca
n on s o f
Hum
an i t
y
f o r Ea c h I n d i v i d
ual by Dr.K.Ch.Fr.Krause • · · · · · • • • 170
Modern Rosicrucians by
G.W.Surya
••• 191
Cont r i
but
ors
Sect
I on :
Man Unknowingly in Ludicrous
Mas-
querade
by Dr.Ernest Crutcher ••• Q
Numbers and Alphabets by A •••••• 2 5
Yoga, A
Book
Review
by
Seate
•••••
220
New Books of Interest • • • • • • • • • • • • • • 223
Pansophic
Publishers
Post
Off
ice
Box
66
Oakland
California.
5 ents
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Printed in
the United
Stat
s
of
merica
l l Rights Reserved
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THE OUTER LIF ND WOPJ
If ye then be not able to
do
that
thing which
Is least why
take ye rhought for
therest?
St.
Luke X
11 26
In
the
same manner as the old
wise mas
ters
of
the Holy Order
of
the Rose C r o s ~
such as Amalrich
of
Bena Eckehart T auler
Merswin Ch Rosenkreuz Paracelsus Welgel
Thomas
MUnzer Aegidus
Gutmann Khunrath
Julius Sperber and Heinrich Noll pansophy
puts great
weight
on self-know ledge soul
knowledge
and
spir i t-knowledge
as
the
three steps
on
the
long road that
leads
to l
I-knowledge.
The self-cognizing
ls
direc ted upon the
personal l ty the vis ib le exis tence upon
the body and
e n v l r o n m ~ n t in
shor t I ts
object is the
outer
I i fe what man is do
ing In the outer world. Reason must an
alyze
these
th ings if
we
shal
I
succeed
In our
spi r i tua l undertakings.
Most s tu -
dents s t r ive Immediately af ter exalted
condit ions
of a highly
i l luminated
con
sclousness without being
able
to
fulf i I I
the preltmlnary
condi t ions .Natura l ly
they
have
no spt r t tua l resul ts .The fault l ies
in
the circumvention
of
true
self-knowl
edge.Their
invented methods and pract ices
s u p ~ o s e
the
ordinary
man
to
be a
c i t lzen
of
the
kingdom of God par t ic ipa t ing In
divine
wisdom
power and love from the
s t a r t . But this never has been the case
[ 125]
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THE OUTER LIF
ND
ORK
and
never wi
I I be. The
oute r pr
a
c t ices
presc r ibed
by
churc hes o c c u l t i s ts s p i r
itists new thought and oth e
r s
ar e of
no s p i r i t ua l v a
lu
e .T hey a re not
th
e o u t
come
of the
holy e
xper ie
n ce
of
s p
i r i t ua l
men who by r e asonof the i r mas t e
r sh i
p could
d e te rmine wh at wa s
necessary w
ha t
unn
e c
es sa r y what e
rron
e
ous. Only
sp
i r i t ua l
masters
can lay th
e foundat ion for
the
corne r s tone C hr i s t o s
the ne w
man
with
a new body w i I I and s p r i t •
Th e new m an Ch r is tos and the
old
man
d am
represen t
ex t r e mes tha t are in con -
s t an t s t r i f e . A l l s p i r i t ua l ma s t e
rs
ag r e e
t ha t
the seeker must f
l r s t
c o
gni
ze
tha t
he i s h i s own g r e a t e s t obs t a c I e • Mos t
people are b l ind e d by e
ag
e rn e s s .Th e y I ike
to know ev e r mor e and ne w t h in g s w i thou t
f i r s t
knowing
the
s imples t
a
nd
l e
as t : th
e
m-
se lves . And ye
t
ev e
ry th ing
d e p e
nds
on
the knowledg
e of
our
na tura l
and s p i r i t ua l
ex i s t enc e . The anc ien t s
spo
ke
o ~
nature
and
grace .
He
who knows
himsel"'
f
~ n
both
r e
sp
e
c ts
learns to
know
al
I
n ~ ~
t he
h i g
he
r he c I i mb s t he g
re
a t e r w i I I
';>e
h i s
wisdom. W
eig
e l
sa id
t hat he ca n s
ee
~ ~
o v
him
God
be s id e
him th
e an ge I s and be
lo w
him th
e wh
ol
e wor ld . In t he w
r i t i
ngs
e n t i t l e d
P N SOPHY by Re
cna r t u s
t he maJ n
thought
l s : Discard
th
e
old ma n;
k
ee
p
on
d i sca rd ing
him unt i I
you hav
e
compl
e t e ly
done so. And form th e new
man
C h r i s t o s
so
tha t he
be
comes one with th
e
div ine
S p i r i t . - -
For t h i s
accompl
l
shment al
I
of
us have to be
born twic
e
:onc
e
n a t u r a l l y
and once
s p i r i t u a l l y .
Th e n
a tu ra l b i r th
develops
us
in to the na tura l
I i f e ; t he
s p i r i t u a I b l r t h d e ve I
op
s u s i nto th e s p i r -
l tua l
l i f e .Th i s brin
g
in
g
us from the
old
[
126]
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THE OUTER LIF ND WORK
in to
the
new,
from
the temporal
in to
the
e t e rna l ,
the na tura l
in to
the s p i r i t u a l ,
is the pansophic
work, the opus
magnum of
the
Brothers of
the
Rose Cross
whose
do-
main and
a c t i v i t y
is the cu l t i va t i on of
s p i r i t u a l i t y
on
th i s p lane t .
The Brother of the Rose Cross is the
cu l t i va to r
of a l l new sp i r i t ua l th ings ,
pu t t ing
them as
seeds
in to
the
wel 1-pre
~ r e d
s p i r i t ua l
soi I , so tha t the
coming
t ime wi I I be a
t ime
of
r eb i r th
and reno
vat ion
of a
th ings
on the g Iobe.
Mark
ye wel I the I ine of demarcat ion between
the Rose Cross
and
other sp i r i t ua l agen-
cies?
The Brothers of the Rose Cross
al
I
: a i m a t a f u t u
re
t ime t he
pre
s en t t i me
being merely
a
t ime of sowing.TheBrothers
of
today expect no
f ru i t s
on the
t r ee
of
I i f e du r i n g
the
i r i n car n a t i on s
fr om
the i r
own work. The f ru i t s which today appear .
on
the
t r ee
of
Ii
fe are the
harvest
of ac
t i v i t i e s
in ages
gone
by.
On
the
other
hand,
the non-brother
works for
t h i s i f e
span, and more
for
immediate r e tu rns . He
wa n t s to e n j o
y
t he f r u
i
t s o
f
h
i
s wo r k
w
th
the
same
has te
and
anxie ty
as
he
works.
Pansophyhas an
e n t i r e l y
d i t f e ren to r t
en ta t l on
in l i f e ,work ,and outer a c t i v i t y
from other sp i r i t ua l d i s c ip l
lnes.Pansophy
asks :
Has the oute r work purpose ? If so,
in which
mental
a t t i t ude has i t to be done ?
Do outer pr ac t i ce s help
spir i tua l ly ?W hat
is
r igh t and what iswrong In th i s respect ?
In
order
to see c l e a r l y through the
maze
of outer human ac t i v i t i e s , t he vis ion
must be
d i r ec t ed from the
outer
upon
the
inner as the
source of
al
I a c t iv i t y . The
masters
who
gained
th i s
ins igh t a l l d e -
[ 127]
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TJIE OUTER
LIF
AND WORK
c l a r e d the ou t e r a c t i v i t y as
noth ing .Their
d e c l a r a t i o n is in
s h a r p e s t
c o n t r a s t
with
t
h e p r e s e n t
-d
a y e v a I u a t
i on of
hum an a
c
t i v i
t i e s , t ha t a t t r i b u t e s to
them independence
and
s o c i a l
va1ue
apa r t f r o m ~
inner mo
t i v e s
tha t
gu ide the a c t i v i t i e s . There
i s unva ry ing unan imi ty ih the s t a t emen t s
of
the
o ld mas te r s
t h a t , s e e n In the
h i g h
e s t p r i n c i p l e ,
each
a c t i o n and p r a c t i c e
is to
be
co n s id e r ed an o u t e r event brought
about by
man and
as
such
i t
is
someth ing
of no va lue .
The
a c t i v i t y
of the
s t u d e n t
rec e i v
es its
s p i r i t u a I v a I u e
on
I fl r om t
t e
accompanying
mo t iv es ;
t h a t
i s , e v e r y t h l n g
depends
on
the wi I I .On ly the inner s t a t e
of
the
w i l l , and
not the ou tward ly p r o
j e c t e d
o b j e c t i v a t i o n in a c t i o n ,
is
r i g h t
or
wrong
mo r a I or i
mmo
r a I • The w i II i s
In i t s na t u re e t e r n a l ; t h e
o u t w a r d e x p r e s
s i o n s , however are t empora l . From the
e t e r n a l
s t a n d p o i n t
the l e a s t a c t i o n p r a c
t i c e d
once may under c i r c u m s t a n c e s ,
be
more Go d -p l eas i n g than
con t inuous prac t i ce
over a long p e r io d . The
d ec id in g
c i r cu m
s t an c
es
a re t
he
i n n
e r mot
i v e s
of
t
he d eed .
Jacob Boehme sa id that the
wi l l r i s e s mo
m e n t a r i l y
i n t q
e t e r n i t y
and accompl i shes
more
befo re
God than all temporal a c t i o n s ,
because the
moment
con t a i ns al
I
t ime .The
pansoph lc
s t uden t should remember t h i s
s t a t e m e n t .
As long as
he
f i n d s
p r e s e n t
w i t h I n h l m t he r i g h t w i I I for t he
good ,
he
need
not
worry
though
he accompl shes no th
ing
by
his
ou t e r
works .
He
s t f l
I I
ives
in the domain of the g o o d , v i r t u e and
mo
r a l i t y having t h e i r founda t ion In the good
w i l l . T h e
on ly va lue the o ld
m a s t e r s s t i l l
could see
in
the ou t e r work was the
s p i r
it s f i n d in g of
an o p p o r t u n i t y to
f r ee
[
128]
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THE
OUTER
LIF
ND WORK
i t s e l f of
i t s
own mot ives . Here l i e s a
g
re
a t sec r e
t •
e- have
to be act
i v e w
or
k
and
swea t run
h i the r and t h i t h e r s o tha t
the s p i r i t
pregnant
with p ic tu re s
may by
i t s a c t i v i t y downwardly and outward ly
f ree
i t s e l f
of i t s
concep t s and
t he reby
\ become d a i I y
bet
t
er and
wi s
er
•
The
outer
works
of
the
s tuden t s
are
a
prepa ra to ry s teps in the
d i r e c t i o n
of
the
de
I
i
ve r an c e us t men t
i
one d in order f i n a I -
ly to fac i I i t a t e the union with God. Al I
r u l e s e x e r c i s e s a n d pr ac t i ce s of an outer
na ture
have
been l a id
down only
for the
purpose of a s s i s t i n g the
sp
i r i t
in the end
to remain by i t s e l f . God must f ind
the
pansophic s tudent comple te ly
ready
at a l l
t imes .The
pr ac t i ce s
are
des igned
to
spare
the s tudent the
se l f - e s t r angemen t the
o r
d ina ry person exper iences .As long as the
s tudent fee l s himself d i s t a n t
from God
the outer pr ac t i ce s
are
of
a decided
s p i r
i t ua l value to
him.
But as
soon
as he
pene t r a t e s to the t rue
I i f e and devo t ion
the s tudent may give up al I outer pr ac t i ce s
and
hencefor th
pr ac t i ce
only
with in .
Al I
ou te r work tha t i be ra t e s us br ings us
nearer to God. I t is c Iear tha t no power
no
fear of anyth ing is
capableof
binding
the s tudent
who I
ives in the inner f r e e
dom un less he submits vo l un t a r i l y to be
ing bound.
There is on I y one
reason
why the Broth
erhood
i n s i s t s
on
an ou te r
d i sc ip l i ne .T he
old Adam and
the
new Chr i s to s
l ive
In
s t r i f e as long as both pr i nc i p l e s are
not
uni ted
through the inner div ine I i fe .The
ou te r l i f e con t inuous ly b a t t l e s aga ins t
the inner
s p i r i t ua l l i f e .The
whole
phys -
[
129]
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THE
OUTER LIF
ND
WORK
i ca l world s e rv es the o u t e r I i fe b e c a u s e
the
e a r t h i s i t s
sou rce and
home I and. On
.
the o t he r hand the s p i r i t is here in
a
s t r ange
e nv i r onm e n t t o r i t may
be s a i d
J h a t
i t s
homeland is
in h e a v e n . T h e r e f o r e
a l l
the ou t e r e x e r c i s e s must
be
e v a l u a t e d
f r om t he
po
i n t of v i w t h a t in t h i s s t r
i
e
the ou t e r p r i n c i p l e s are s lowly overcome
·
and
the
s
pi
r i t ·
t
i n a I I y
issues
v i
c t
or lo
us
•
Ex er c i s e s in the o u te r
I
i f e tame t h a t
which
is
wi
Id wi th in
us ;
they
b r i d l e · the
u n t r a i n e d
p r i n c i p l e s
and put the s p i r f t
In to
the
s a d d l e .
In
t h i s
s t r I fe between the body and the
s p i r i t t
here
is no
s u r e r and be
e r mean s
for f ina l
success
than
love . Love
s e p a
r a t e s
from
us
ev e r y th in g
t ha t
i s
not
d i
v i ne .
Here in
aga in the B ro t h e r s of the
Rose Cross d i f f e r in t h e i r p r a c t i c e
from
; o t he r s p i r i t u a l agenc i e s . Othe r s
t each
J
t h a t
one must ha te
the body and the o u t e r
l i t e a n d fo rce
i t to y i e l d
to
the s p i r i t
by a s c e t i c i s m . The t r u e kind
of love e x
i s t s
on ly
in the w i l l .
He
who
has
the
g r e a t e r love a I
so
has
the
g r e a t e r
wi
11.
f od does not look upon the
qua
I i t y of the
0
ou t e r work; He looks upon the love and ;
the
i n t e n t of the
work.
C o n s eq u en t ly o n e
who po
s s e s s es
not
h i n g
at
a t ha t he co u I d
g ive
may st ll e
c h a r i t y
p e r s o n i f i e d to r
he can g i v e with his w i l l . He g iv es c o n -
t i n u o u s I y w i t h i n e v r y t h i n g v e n h
i
mse I
f
to al I and each who need him.
Outward ly
he
may
be
as
poor
as
Laza rus .
The
s p i r i t
judges a l l
men
by t h e i r p u r p o s es . He who
aims
a t
something l e s s than God does not
d es e rv e God.He who loves the e t e r n a I good
r e c e i v e s God as his
reward .The
o u te r a c
t ions a re de te rmined y the same measure .
Thei r
n a tu r e changes
with
the i n t e n t .
[130]
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THE OUTER
LIF
ND WORK
But
t he
m a s t e r s
of
the
Rose
Cross
go
even f u r t h e r
t han
t h a t . T h e y say
t h a t
a l I
o u t e r
works
have fo r
t he
s t u d e n t no
i n d e -
penden t v a l u e , b
e
cause t hey
se r ve o
nly as
a p r e p a r a t i o n
fo r
th
e
r i
gh t p o i n t of view
which t he s t u d e n t
has to
e v o l v e . T h e most
i n s i g n i f i ca n t a c t t h a t s pr i n g s f r orn t
he
love
mot ive is more use f u l to t he e x e r -
c i s i n g s t u d e n t than a d ifficult
ac t
p e r -
form ed
w i t h o u t
love . Yea e ven more t han
t h a t . I n a c t i v i t y w i th I o v e i s more f e r -
tile
than
a c t i v i t y w i t h o u t lov
e .
And the
B r o the r s a l s o say t h a t ,
viewed
f romthe
r i g h t
s t a ndp o
i n t , a l l
o u t e r wo r k s , e x e r -
c s e s , e tc . a
ppear p
e r h a p
s harmful to
t h i s
or
t h a t
s t u d en t in t emper or c h a r a c t e r .
All
d e f i n i t e a c t i o n s , e v e n
those
done fo r
t he
sake
of
God and
done
wi thou t
s e l f i s h -
n es s
when
t
hey
a
re
t i e d to de f i n
i
t e r u I e s
d e f i n i t e
t i m es , or
numbers , to
a
fo re
or
a f t e r t a k e a w a y f r om t he s t ud e n t t h e f r e e-
d om and h i n d e r him in
hi s t r u e
l i f e in
which he
shou ld
be ready e v e r y
moment
to
r e c e i v e God ' s
g
i f t s or let God work t h rough
him. Every d e f i n i t e
l i m i t ed a c t i o n t h a t
robs the s tud e nt of t he f r ee
dom
to
e x p e c t
God
any
moment h i n d e r s
him
because he
is
bound to someth in g
d e f i n i t e and
f i n i t e .
He c e
r t a i n l y
has no t r u s t e i th e r in t he
S p i r i t
of
the All
or
in hims
e
l f .
He
has
to e xe c u t e t h a t d e f i n i t e
wor
k a n d , o m i t -
t i n g
i t , h e h a s no p e a c e . I f you a re t h e r e -
fo r
e
spu r r e d f rom w i t h i n to
do
t h i s
or
t h a t
in
m a t t e r s
s p i r i t u a l , a c c o m p l i s h
it
but
a lways
t h ink tha t
your
s a l v a t i o n
does
n o t d e p e n d u po n you r wo r k s
bu
t u po n g i v i n g
y o u r s e l v e s n
a
p o s i t i v e manner to God
as
s t a t e d in
t he
T h e o l o g l a German ica .
[ I I
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THE
OUTER LIF
ND WORK
The
r i g h t
i n t e n t has
been
l o s t
by many
p r e s e n t - d a y s t u d e n t s . A n d
though
the
wor
Id
a t l a rge is of an op in ion
d i f f e r e n t
from
t
ha t
of
the Bro t
her
s in th ls re s p e
t
we
r ep
e a t
i
t a g a i n a n d a
g
a i n and c o u r a g e o u s I y f l g h
t
wi th
c e n t u r i e s
fo r
the r e c o g n i t i o n and
r e a l i z a t i o n of
the words
of the ma s t e r s .
Some
b e l i e v e t h a t
the
t e ach i n g of the r e
s i g n a t i o n ·i n t o the
wi
I I of
God produces
t he
g r e a t e s t p a s s i v i ty , a n d t h a t
t h e r e f o r e
the
s t u d e n t s
of
t he Rose Cross a re mere
p h a n t a s t s
and
dr e a m e r s ,
of
no
use in the
w o r l d . Do the p h i l o s o p h e r s who have a n a
l yzed
m ys t i c i sm say
t he
same t h ing
? Tru th
to tell they speak of the m y s t ic s p a s
s i v i t y , but they
d e f i n e
i t
not as an in
a c t i v i t y , but as
an
i n t e n s i f i e d a c t i v i t y
in
one d i r e c t i o n
t h a t
abso rbs
all
t he
e n
e r g i e s and
l eaves
none
for
s im u l t a ne ous
a c t i v i t y
in
any
o t h e r d i r
e c t i o n . A n d s i n c e
t h i s i n t e n s i f ie d
a c t i v i t y is an inward
activity it appea r s
t o t h e
common o b s e r v
e r as
an
ou twa rd p a s s i v i t y . Al I
b r o t h e r s
who became m a s te r s made peace wi th the
world
th roug h
t h e i r
o u t e r p a s s i v i t y .
So
fa r not one who has
been
c o n s t a n t l y o u t
ward
I y
ac t
iv
e has a
ch
i
eve
d
s
pi
r i
tu
a
I
mas
t e r s h i p .
Outward ly a c t i v e peop le have
no
ca lm
h e a r t ; t hey run and chase a f t e r
t h e i r c e n t r a l
p o in t
which
they
dono tknow.
The
Holy Spirit
h o w e v e r , r e q u i r e s
a
ca lm
he a r
t f
o r t he m n i
f
e s
t
a t
i
on o f i i· s d I v
i
n
a t t r i b u t e s .
Inner ca lm Samadhi ) in the
v i s i o n of
the
wonder fu l n a t u r e of
God
and
love
fo r
t
e x c e l s
in
va lue
and
love I
ine ss
a l I o u te r
a c t i n g . The inner ca lm e x i s t s
in r eason and wi I
I and
i t s
s t a t e
i s the
most b e a u t i f u l . The
o u t
e r a c t i v i t y o c c u
pi s
i t s e l f with
t he
changeab le and the
[132)
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THE
OUTER LIF ND WORK
sensuous . Act i v i t y is a pass ing
even t
fu l l of r e s t d i s t u r b n c e c r e n d ~ o r -
ry .
The
inner calm
in
God
is
l a s t i ng
without
d i s tu rbance
and
oppos i t e .
We
d e-
s i r e the
calm
+or i ts own sake; i-he a c t i v -
i t y is but a means to an
end.
In the ca m
the s p i r i t is d i r ec t ed upon the d iv ine ;
in
the
a c t i v i t y upon the human. The calm
de
p e nd s
on
f
or
c
es
p e
cu
I i a r
to ma
n ; t
he
a c
t i v i t y
depends
on
those
forces
which
we
have
in
common with the
animals .The
p r a c -
t i c e of
the
inner
man
l a s t s
e t e rna l Iv
the
oute r
Ii
fe
comes everywhere to an end.
The
works
of
cha r i t y wi I I
come to
an end
when pover ty
and
misery wi
I I have
d i s a p -
peared
from the world.
Therefore
God
as
the
jus t world-wi I I
does not
compensate
our works according to dur a t i on s i z e o r
number; He
compensates
them
only
accord -
ing
to t he i r
conformi ty
with
His w i l l .
Heed ye then as s tuden t s in the school
of
the Holy S p i r i t al I
works
which do not
come from
the
innermost
depths
of your
be-
lng,but are
brought about by
oute r causes .
In
God they are dead
works.
Only
tha t
th ing
can I
ive tha t
has the
cause
of
i t s
I
i fe
within
i t s e l f .
The
oute r
work
is
our
own
c r e a t io n a
c rea tu re
of our wi l l ;
i t is temporal and f i n i t e Seen from the
highes t
s t andpo in t al I of man's
works
are
too i n s i g n i f i c a n t to
be rewarded by God.
For those works
which
God, the
universa l
pr inc ip le accom pl
shes with in
o u r s e l v e s
God has
to
reward Himsel f because they
are div ine and
i n f i n i t e . Thus
speak al I
mas te r s .
Outer w
or
k
as
such i s
not
h i ng at a I I ;
i t is not for i t s own sake; i t knows
no th -
ing
of I
t se
I f . As
soon
as
the act ion is
[
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THE OUTER LIF ND WORK
comple ted
i t becomes
no th ing
I
ike
the
t ime in which i t has been pe r fo rmed . I t
is n e i th e r here nor t h e r e ; t h e s p i r i t has
no
longer ahy th ing to do with it
If
the
s p i r i t wants to
co n t in u e
i t s a c t i v i t y i t
h s ~ ~ c o m e a c t i v e in some o the r
manner
a t
some o t he r
t ime. T h e r e f o r e good and
bad
deeds pass a l i k e ; In the
s p i r i t they
have no d u r a t i o n ; they have no e x i s t e n c e
and
no p l a c e .
God
has
no
temporal
a c t i v
i t y
For t h i s r ea son on ly t h a t man
is
happy in whom the
e f f e c t
of the work r e
mains
not
as work or
t im e bu t
as
s p i r i t
itself
The r i g h t
a c t in g t h e
r i g h t
e x e r c i s e s
r u l es a n d d i s c i p l i n e s shou ld be g iven to
the
s p i r i t
that
can de te rmine
how and where-
with
to
begin
and
c o n t in u e
in
o r d e r to
ga i n from the ou t e r work
the
r e s u l t s t h a t
are p r e r e q u i s i t e
to inner ach ievement s .
l I
t h i s
is the t r e a s u r e of the Order of
t he
Rose
C r o s s an d the
pansoph ic
s t uden t
beg ins to u n d e r s t an d why the pansoph ic
school
l ays g r e a t
s t r e s s on the r lgh t
ex
e r c i s e s . The c o r r e c t p r a c t i c e s of the
F r a t e r n i t y
of
the Rose
Cross
are
pr
act i ces
t e s t e d for c e n t u r i e s l ead ing to cogn i t ion
o t s e l f
s p l r i t a n d
of
A l l ; t h e y c o n s t i
t u t e
the
pa th
of
p u r i f i c a t i o n i l l u m i n a
t i on
and union
t r a v e l e d by
a l l
ch e l a s
who
reached mas te r sh ip . Each
s t e p
or degree
has i t s own means to
lead
th e
s tu d en t .F r o m
p u r i f i c a t i o n
he
may
c l imb
to s a n c t i f i c a
t i o n and I l l u rn i na t i on
a l s o
in d e g r e e s
u n t i l he
is
h i t
by
the
s p i r i t u a l
l i g h t .
F r om t h i s l i g h t h e s t e p s in g r e a t e s t c I a r
i t y in the degrees of un ion In to
the
A l l - b e i n g of God I t s e l f . In the
lower
degrees
he
s t eps In to
the l i v ing being of
[
3
J
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TH
OUT R LIF ND
WORK
the
con temp
I a t e d
id
ea
wh i c h i s a I
ways
a
pa r t i a l
be
ing with r e l a t ion
to
G
od,
The
pr ac t i ce s of
al
I degrees are
s imple
na
t u r a I
and
un
i
ve r s a I not .a t a I I comp I i -
ca t ed
or
d i f f i c u l t as
· they app e ar on f i r s t
blush
to
many s tud e nts .God is
the s imples t
Being. To reach H im
requ i res
no compl i
ca ted
and
undef inabl
e p r a c t i c e s .
Each
s tud e
nt
must
go
his own way
and
must
adapt
himself i nd iv idua l ly
to a l l
p r a c t i c
e s
and
r u l e s . No one can
te l
I
when
he wi I I reach
his
union
with
God. What
our anci e nt guides sa id
is
t ru
e tha t a
human be
ing
appear in g
a t th i s
o r n ~ n t to
be
a s inner may yet
before
n i g h t f a l l
be-
come
a good man.Th e
d iv ine
I
i fe
may f i I I
him
while
he ea t s or dr in k s
as
soon as
his
t ime
has
com e .
The
break ing- through
of the d iv ine s p i r i t comes
suddenlyas
the
r e su l t
of
perhaps
hundreds
or thousands
of I ives I ived.Mast e r
Eckehar t
proc la ims
but the t ru th when he says
tha t such
a
p e r
son appear he
ever
so Ignorant
and
unpre
pa red is in the pos i t i on of
un i t ing
his
wi I I
with
the wi I I of God and
need then
say
not
more
than: Lord
show
me
your
be
loved wi I I
and
s t r e ngthen
me to
fu l f i I I
l t .
And
God
does l t a s t r u l y as He I
ives
and g i ve s t h i s man p Ie n t i f u I I
y,
eve n
to
p e r f e c t i o n . Ne ver
can the
s p i r i t ua l
spark
be e
x t ingu i shed
ne ve r
the
knowledge of
God
be en t i
re
I y Io s t ; man a I
ways,
i n a I I
s i tu a t i o n s c a n turn
to
God
and
I
i f t
him-
s e l f up. And I t may
become
l igh t within
him
at
any
moment,as
soon
as
the
personal
wI I I
has become
f re e to do
what
i s God s
w i I I •
Al I
s tudents rece ive
lessons according
to
the i r c a p a c i t i e s .
A new
su i t
has to
[
3
5]
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THE OUTER LIF
ND
WORK
be measured and t r i e d
on
befo re i t
tits
One can not t a k e
any
s u i t and wear it, be
cause what f i t s one does not i t a n o t h e r .
I t o r g a n i z a t i o n s
p r e s c r i b e
to t ~ i r s t u
den ts inti £
ou te r life
p r a c t i c e s and
r u l e s
and
appear to t r a i n thousands of persons
bya
sys tem t ha t h a s i common denomina to r
they
merely prove
t h a t
they
lack
genu ine
wisdom
and s tand
In the
shadow of t he i r
own
op in ions .
The
pansoph ic pa th i s
p a s s a b l e ; i t is
a l s o the
s h o r t e s t one l ead ing to God fo r
i t leads th rough us and
not
th rough some-
th ing apa r t
from
us . In
the ou te r world
the body
and
the senses
have to obey.The
body has
to
be
c l eansed
down
to
each
pore
and c e l l s o tha t the pure
s p i r i t u a l
seed
may be p u t l n t o w e l l - c u l t i v a t e d s o i l th e r e
to
arouse
by
decompos i t ion a new Ii fe
germ
t ha t
wi
e v e n t u a l l y
grow i n to a new I
iv
Ing form.
However ,
what has to be done
of
oute r work
we
ca l l
an a b s t r a c t a c t i n g
because
i t
is on
I y
poss
i b I e
in the
mys t i c
c a l m w h l c h i s t h e rea l d e a t h o f o u t e r
th ings
i n the f u l l e s t Inner l i f e .T h e myst i c calm
c o n s i s t s In the immobi l i ty of the s p i r i t
to
such
a degree t h a t i t
s tands
as a rock
in
the ocean a g i t a t e d by
l ove so r row h onor
shame,
s l a n d e r
pover ty or r ic h e s h e a l t h
or
d i s e a s e
s t u p i d i t y or
wisdom.
The
p e r f e c t i o n
of the Bro ther s of
the
Ros
e Cr o s s is the pa s s n g b
yon
d t he c r e a
t u r a l and temporal c o n d i t i o n s a n d e n t e r
ing i n to the rea lm of d i v i n i ty w h e r e man
is bur ied In
God.
He who
shal
I
see God,
must f i r s t be dead;nobodycan see God and
I Ive .Dead
is he
who is no longer
touched
by wor ld ly
t h in g s .
Al I mas te r s s ay : He
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THE OUTER LIF ND WORK
who is not
complete ly dead
can
not see
a
spark of the hol
lness
tha t God reveals to
His
f r i ends .
As
long
as
you
st ll know
your ea r t h l y
progen i to r s ,you
have ncl yet
di e d the r igh t d e ath.As lqng as you wor-
r y t h a t you a r e ex c I ude d ·from any re I i -
gious
c e r e m o n i e s t ~ t nobody
w n t s ~ give
you sh e l t e r , tha t
oth
e rs chea t , s lander ,
and
of
f
end
you,
tha t
nobody
wi I I
give
you
the neces s i t i e s of
l i f e - - j u s t
as
long
as
you worry about th e s e th ings you have
not
yet di e d the r igh t dea th . But if you
have
los t the knowledge of your phys ical
descen t ; i f you have become
obi iv ious
of
al
I
th ings tha t
have happened to
you
so
tha t you no longer have a concept of these
th ings ; t f you only are conscious of the
spi r tua I goa I ah e ad
of
you- - then you can
say
tha t you are dead from the foundat ion .
He who is dead in such manner remains in
an
undis turbed equ i l ib r ium, and nothing
touches
him. If
you
have
suf fe red t h i s
des i r ed death in the Holy Rose Cross ,you
no longer
are
concerned
about oute r
work,
p r a c t i c e s , a n d
ru les .The
t rue
Brother
has
gone
beyond
th
e
se
th ings
and
has
reached
the r igh t complet ion .
The highes t aimof the Brotherhood , the
r i g h t comp I
e t
i on s
reached
when v i r tu e
has
become man s na tu re . The masters al I
af f i rm
the p o s s i b i l i t y
for
eachof becom-
ing
what he wants to
become.
I t is t he re
fore
erroneous
to
se t
as one s aima lower
s t a t e
of
pe r f ec t i on
fea r ing
that one
could
not go
beyond
i t .
That
which can be
sa id
of per fec t ion can a lso be
r ea l i z ed .
In
t h i s respec t
every th ing is poss ib l e .
But
as long as w are s t i I I on
the
road to
God,
w
possess not yet
anyth ing
of God.
137]
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THE
OUTER
LIF ND WORK
I
the
good
sh
a I I be
re
a I
i
zed as I r
tu
e
and l ove a I i f e - l o n g
p r o ces s
of becoming
b e t t e r is r e q u i r e d ;
and
th is
process needs
a t t e n t i o n .
e
~ v e
to t r a i n
o u r s e l v e s to
be good. The pansoph ic t r a i n i n g c o n s i s t s
in o r i e n t i n g
the
mind
ina
un ive r sa l knowl-
edge
t ha t
forms
the founda t ion
for
the
in
ner a c t i v i t i e s .
The
un t r a ined pe r son
can
not wi thou t danger under t ake in
the
inner
worlds
the same th ings
a t r a i n e d
person
may
under t ake wi thou t f ea ro f damage.Only
when
the s t uden t has g o t t e n
r i d
of
al
I
t h i n g s
i n c lu d in g s e lf m a y he
become a c
t i v e in the inner worlds to
h is
s p i r i t u a l
b e n e f i t .
The Brotherhood has s.e t i t s e l f the in
i n
i t
e
t a sk
of
t r
a in
Ing
human
i t
y in s
pi
r -
i
tua I
mat t e r s so t h a t t can
not
he Ip d o
ing the d i v i n e ind f i n a l l y t h e e n t i r e
hu
man d i s p o s i t i o n becomes a w i l l i n g t oo l of
t he pr i n c i p
t
e
of ho
I i nes s once t h i s pr i n -
c i p l e
has
t aken roo t in the sou l . I t is
e x a c t l y for t h i s r ea son t h a t
we
speak of
Holy F r a t e r n i t y
of
Holy
Rose
C r o s s .
As
u n t r a i n e d s t u d e n t s we mu s t a I I
w
i t h o u t
ex
-
c e p t l o n p r a c t i c e the d eg rees of
p r e p a r a -
t i o n for the
holy
I i f e .
No
one ever
b e -
comes
a
maste r
workman wi thou t having
f i r s t accompl ished
h is
m a s t e r p i e c e .
Each
p r a c t i c e has I t s d e f i n i t e e f f e c t
on
the
spirit
If you look too
long
i n t o
the sun
you
become b l in d . I f you run
d a i l y ten
mi
l e s a n d
d a i l y
reduce
the
t ime
of
runn ing you
wi l l f i n a l l y
become
a
champion r unner .
If
you
p r a c t i c e
v i r t u e
you
wi l l
g e t
God Him s e lf an d you wi l l be
f i l l e d with His S p i r i t . T h a t however
does
not
preven t the
j u s t from
f a l
I ing
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THE OUTER
LIF
ND WORK
seven
t i mes a
day.Hi
s
fa
I I i ng i s a s i n k -
ing from
the
hi g
hes t
poin t
of
b l i s s t ·o a
lower one
tha t
s t i
I I
is b l i s s .
In l i f e t he re is no s t anding
s t i - l l ; nor
can there be a s tan d i n g s t i I I i n s pi r i
tu
a I
pr act i c e • ~ ~ one can and dare
say:
Now
I have accompl ished i t
and l n e ed
nothing
f u r t h e r . I t does not su f f i ce t ha t we
prac t i ce
on
e
tim
e
;we
must
p r ac t i c e
of t en
and con t inua l ly . Vic tory and defea t go
on
in the sp i r i t u a l ba t t l e unt i l f i n a l l y
man pours
himsel f
with his
love in to God s
Io ve , his wi s d om i nto God s e t e r n a I w i s d om.
This is
the
pansophic waytobe fo l lowed
without cas t ing fur t iveandamorousglances
a t apparen t ly be t t e r
and more
comfor tab le
pa ths . The
pansophic
path begins
with
r i gh t
th ink ing .Only in
r ight
th ink ing does
mul t i p l i c i t y
f ind the
un i ty .
The s p i r i t
ual form
which th ings take
when prope r ly
cognized is the un ive r sa l i t yo f al I th ings .
The universa l ex i s t ence is the
t rue
ex i s
t ence .
Cogniz ing in the
pansophic
sense
means
cogniz ing
the
cause
of
t h ings .
The
progress
in
cog
n i zing i s a c I i mb in g
to
ever
higher
causes ,
and
f i n a l l y
to
the
prime
cause . Once we cognize the
prime
cause ,we
have
a
chance
to
become one
with
God,
Pan,
the A I I -Se I f . n I y
the
cog n z -
ing
of al
I
in
Al I I i f ts us high
above
the
ord ina ry r a t i ona l
processes .
The
cogn i
t ion of the prime cause is a fo rge t t i ng
of a I I th i ngs f n i t
e;
i t i s f r om the or -
d ina ry
human s t andpo in t , a
non-knowledge,
not
meaning
a
not-ve t -knowing
but
a no-
more-knowing.
In t h i s non-knowledge a l l
work
and e f f o r t by exe rc i s e s and d i s c i -
p I i n e s c orne s to
re
s t , a nd t he s p i r i t g a i n s
[
139]
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THE OUTER LIF ND WORK
fu l I s a t i s f a c t i o n .
To know noth ing
then
means to know
e v e r y t h l n g , a n d
t h i s is p a n
sophy.
At
t he
beg i n n I n g we h a v e s th e
w
or d s :
n l f ye be
not
a b l e to do t h a t
t h ing which
is
l e a s t , why
t ake
ye t hought
for
the
r e s t ?
Many
have been pansoph ic s tu d en t s
t
or
a I on g t ime bu
t
h ave
not gone be
yon d
the
p r e p a r a t o r y
p r a c t i c e s . They
have
not
yet
en te r ed into the sh in ing
l i gh t
of s e l f
knowledge ,because the
mind p rev en t s
them
t r
om see in g t he v a I u e of
the
s
imp
I e t h i ngs
t h a t I te near
a t
hand. Thei r
mind s t i II
s c a t t e r s ttself ndfl tters i t s e l f In t he
c h i l d i s h
c u r i o s i t y
t o r the
mani fo ldness
of
t h i n g s .
In s t ead
of
s t a r t i n g
with
the
ana l ys i s
of s e l f , p e o p l e
r eve l
in
imaginary
con c e p t s s u c h a s g r a n d -mag i c
i
a n and g r a n d
h e a l e r . These l ong ings are
not
of God.
They are imp
I an
t
e d b v f a I s e prophe t s • T
r
fundamenta l p r i n c i p l e of the pseudo- sp i r i i i
ual
sys tems
i sa c u l t
of the
I .
In
t hese
sys tems
succes s
dec ides
the
va lue . The
s p i r i t u a l law
has to work for
m a t e r i a l
be n
e f i t s In
p r a c t i c a l l i f e .
The slow normal
s p i r i t u a l
growth
which
the
t r u e
sp i r l t · ua l
educat ional° sys tem
c u l t i v a t e s disgusts
the
success -hungry s t u d e n t . He looks a the
t ime
for someth ing t h a t
shal I
a c c e l e r a t e
the development of h is
psyc h i c
c e n t e r s by
means of
which he
hopes
to
ga in of e a r t h l y
t h ings
tha t which he
d e s i r e s .
In s h o r t ,
he con t inues looking
for
a method
to
out
smar t the o t h e r
f o l k s . Thereby he
misses
h i s re a I s p i r
i
t u a I
opp
or
t u n i t
i
e s • T
he
l eas t to
say , the
formula I is of
very
doub t fu l e f t l c a c y ,
because each
p o s i t i v e
e f f o r t
br ings a l so
i n to a c t i v i t y
its
neg
a t i ve a spec t . He
who
then
does not
s t a nd
[ 140
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TH
OUTER
LIF
ND WORK
a bo ve the
th ing - - th rough
e x
pe r i en
ce
and
k
nowl
edge
--may
ea s i l y
be
overcome
b y
th
e
nega t ive e f t e c t s , a t th e same tim e los in g
t
he
value
of
the pos i t i v e ones .The u n
ion
of bo th
poles
in th
e
high
e r myst ic
l i f
e
is too
d i f f i c u l t
for
th
e uni-rained man.
I t
of ten th e n hap pe
ns
tha t the
sp i r i t s
which
have
been cal l ed
can not be
g
o t t
e n
r id
of .
Th e e nd r e
su l t is con t ra ry to
th
e
th in
g
expected
in
the
beginning .
For
th
e
ga
in
of r ich
e s and e
njoym
e
nts co
m s
perhaps th e loss
of
hea l th
and of
r e l a -
t i v e s ,
in
sho r t , something tha t is
more
pa in fu l than
the
pl e
asure
f i r s t des i r ed .
To
pansophic s tudents w
g
iv
e t he
s a l u
t a r y a d v i c
e
to stay
away
t r om s u c c
e
s s pr a c -
t i c
e s . Begin
th
e
development
of your
h i g h
e
r I i f e
by
o c c u p y i n g
yo
u r s
e
I f w
th
t h
e
l e a s t , namely,
your
s e l f . Th e pansophic
path is the myst ic pa th from the beg inning
to
th
e e nd; the t ru e
pansophis t is
a
t rue
myst ic .
T
he
deeds
of the
mys t i c s ,
says
the
phi losopher
Jos iah Royce , t
1
cons t i t u t e
th e hard par t s
of
h i s to ry ; th e r e s t has
i. ts day and pas se s .
Let the myst ic deeds
be th
e
hard pa r t
of
your
I
i f e , and
l e t the
r e
s t be don
e
i f
done i t must
be,
in
the
fu l l knowledge of i t s f le e t
ing
va lue .
Th
us
you wi I I be come t rue Brothers and
a
happy
people .
[ 4 ]
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P NSOP Y
By
Recnar tu s
This
Is then
the
magic school o t
t hose
o
t
t h e Ro s
e
Cr o s s
n w
h i
ch
not ma n s
op
n -
t on no r
man-made
law
and
human orde r a re
d e c i s iv e b u t where
a lone in
a b s o l u t e m a j
e s t y t h e
Unive r sa l
S p i r i t occup ies
theone
p r o f e s s o r i a l ch a i r and
t e aches
the t r u t h
which
f t
I t s e l f i s .Al
I s t u d e n t s are
shown
the
way which
l eads to
the
goal t h a t
can
on ly
be
found
in
one
p o i n t
and
num ber ln
one calm
w i t h i n - - - i n
the I ight of g r a c e .
Only t h a t d i s c i p l e of t he inner I i f e
who
s t ands in t he cen te r
and
has been
commis
s ioned
by his
t e a c he r is in a p o s i t i o n to
speak
and bear t ~ s t i m o n y of
t he
method of
t e ach i n g . Seeke rs and seeke r s only can
de
r v e
be
n e f t f r om t hes e I i n e s ) s ho u I d
not surmise t h a t
t h i s knowledge
is u n t e n
~ l e
t he o r y
or
s p e c u l a t i o n .
Such
Is
not
p o s s i b l e in the u n i v e r s a l
a l l - em b rac i n g
s c i e n c e b e c a u s e here each s t u d en t has a t
hand the
keys which open
the
p o r t a l s
so
t h a t he
may
p e n e t r a t e i n to the inne rmos t
s an c t u a ry where t is p o s s i b l e a t
the r -
mal source of
wisdom
and t r u t h to
prove
to himse l f a l l r e v e l a t i o n s .
From
t imes
immemorial
the
h e l p e r s
have
d i r e c t e d ·h
um
a n i t y to the r i g h t
po
r t i I s a n d
1 Concluded from Volume
I I I
No 1
[142]
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NS
OPHY
have
given
i t
th
e
f i t t i n g
keys
.
Many
keys
have bee
n r e comm e nd
ed
and used from t he
yog a
of the East to
t he
ba cchan t i c
d
ance
i n the v as t
We
s
t •
A I I th e s e
pr
act i c e s p u r
s u
e only
one
airn na
me l y
, t o
open t he
doo
r
to
the inn e r
man and to
l
ead him
b
ac
k t o
his
or ig in .
T
he purpose
o f
our
e
x i s t
en c e
i s j
us
t t h i s : To e nt e r fr
om
th e ch an g ea b Ie
in t
o t
he
l a s t i n
g ,
f r
om
t
he
oute r
in to
th
e
inn e
r w he
r e t
he knowledge of se l f and
of
God beg
i n
s .
The key of the
B
ro th
e
rhood to
open
th
e
templ e
is
t
he
myst ic
C ~ S h a
I
th
e
myst ic
al
phabe
t g
ui de
t
he non-d iv in
e
,non- reborn
man
with
l e t t e
rs
a nd nu mbe
rs
t o r eb
i r t h ,
r e
nova t ion ,p
e r f
ec t ion and
c o nscious know-
ing of
God? Is
th i s
t rue
and po
s
s ib l
e?
We must go ba ck to
fun
damen t a l s .
The
l e
t t
e
rs of
a
lan guages are to
be
cons
id;_
ered as symbols tha t s t
and
in d i r ec t r e
l a t ion to th
e
highes t forc
e s
and id
e
as in
the univ
e
rs
e
.A
th re
e
fo ld s ign i f i c ance
of
the
s
ymbo
l ex
i s t s . F i r s t , the concr
e t e ,
sensuous me
an i n
g;
s e
cond th
e
abs t r
act f i g -
ura t iv
e on
e;and
t h i r d , t h
e
mys t i c , s p i r i t -
j
ual in t
e
rp re t a t ion .A
l e t t e r
is not
a I
f e
l e s s ~ f i x e d sign
for
a
la
ng
uage-sound;
on
the con t r a ry , i t i s
a
high ly
ac t ive , l iv i r1g
c e n t e r o f c o s
r
i c -d i v i ne e ne r g y • T h e Ie t -
t e r s form a
sys t ema t i c
conn e
c t i
o n
be
tw
ee
n
th
e ea
r t h ly
and
th
e
sp i r i t u a l , t h e temporal
and the e t e r na l , the chan gea ble and th e
l a s t i ng ,
th
e o
ut
e r
and
t
he
inner I
i f e ,
between
man a nd
God
.Amo ng
th
e many a lpha
be
t s of t he
known
langua ge s some a re
be
t e r adapted to th
e
p r ac t i c a l myst ic
s tudy
than othe rs .
In this
resp
e c t
are
e
sp
e
c i a l
ly
e
xc
e l l e
nt
the
so-ca l
l e d
holy languag
e s
of
an t iqu i t y
t h
at
have
su f f
e r ed
the l eas t
43
J
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P NS PHY
f rom
the
a r b i t r a r i n e s s
wi th
which
l a t e r
g e n e r a t i o n s have changed the o u t e r
form.
A man I
lv ing
and t h ink ing
in the
ou te r
world se ldom p e n e t r a t e s
In to the i nner
s p i r i t
of
the a l p h a b e t s .
I f we t h i n k the I e t t e r s o-' a ho I y a I p h S -
be t ar ranged in
a c i r c l e and r e c e i v i n g
•
I lgh t from the c e n t e r , s e v e n p o i n t s of the
p e r i p h e r y
are
e s
p e c i a l l y b r i g h t ,
and
of
t he se seven
, f i v e
are
b r i I I i
ant
•
It
is
need
-
l e s s to
say t h a t we mean the
v o we l s .S in ce
t he beg inn ing of t ime , the vowe ls ,on a c -
count of t h e i r t a t t v i c and my s t i c v i b r a -
t i o n s ,
have
been c o n s i d e r e d the
c r e a t o r s
of a l l
o b j e c t s
on
the p h y s i c a l
p l a n e .
The
d iph thongs a re the c r e a t o r s
of
all
things
\
on
the
as
t r
a I
and
men ta
I p I
an
es
, w h i I e
the
consonan t s a re the c r e a t o r s of the s r t-
u a l , d i v i n e
wor ld . The seven
vowe ls ,
and
e s p e c i a l l y
the f i ve b r i l l i a n t o n es , a re
p o r t a l s to
the
inner
world .Some of
t he se
po r t a I s are
more
d i f f i cu I t of
approach
than
o t h e r s , because t he e n t i r e c o n s t i t u t i o n
of man
has
c o n ~ t n t l y
become
d e n s e r . At
the beg inn ing of the p r a c t i c a l m y s t i c a l
I i f e o n I y o n e o
t
the
t
i v e p o r t a I s
r e
q u i r
e
s
a t t e n t i o n . I t is the l e t t e r i
ee )wo n -
d e r f u l in i t s dep ths but
t e r r i b l e
in i t s
e f f e c t s .
S
o p h i s t i c
o p in io n s
and
i n t e l l e c t u a l
s a g a c i t y fa i
I e n t i r e l y
in t h i s my s t i c
p r a c t i c e .
We
can not here
revea l
a l I the
s e c r e t e f f e c t s of the l e t t e r ·
11
1
11
; t h e c a -
ba lah
c o n t a i n s
s u f f i c i e n t
i n f o r ma t io n to
g u i d e the my s t i c s t u d e n t . T h e Hebrew s ign
for
111
name I
y '
means the v i v i f i ca t ion
of t he ma t e r i a I n a t u re and the I e q d i n g
up
-
ward to u n i t y , to d i v i n i t y , t o
I
i g h t . The
i u i s a f i er
y i
e t t
e r
t ha t
wor
k s r om t he
144)
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P NSOPHY
foundations up. It
can
unfold
i t s e l f in
i t s en t i r e ty only
in those
beings who stand
upr ight ,
that
i s , in
men. That however
is in
turn
only poss ib le in the reborn man
in
the one anointed by t he Lord. The
re -
born
have not only been bapt ized
from
above
wi t h \ 7 , b u t they have
also
received
the
~ b p t i s m
from
below
from
the dep ths ,
from
the
fee t .
e
who
has
ears
to
hear
let
him
hearl
The
mystic
alphabet
is
a means a key
to the inner new b i r t h , t o the renovat ion
in the sp i r i t
which
leads to immortal i ty
to
universal
consciousness as the f inal
goal of
al l
development. It is
a
ladder
that leads e a ch man upward out ot al I
doubts
weakn esses ignorance d isease and
death
to l a d i n g peace knowledge
love
bl
i s s and
the
pure mystic
I
i fe .The exer -
cises
that
concern the m
selves
with
the
mystic
alphabet
are always in place; they
are God-pleasing and wise.
The
prac t ice
is a holy pure white magic. It guides
man through all pr inc ip les and vei ls to
the
source
the
absolute center
of
the
universal
divine
sp i r i t .
For
the
inner myst ic
I i fe the exclusive
f u I f i I I
men
t of
mo
r a I du t i
es does not
s u
f
ice .
There
are
other
requirements
some
of which the ancient helpers of
the time
of the Atharva Veda
announced
namely:
I .
the mastery
of
pass ions ,
including
voraci ty ;
2.
independence
of socie ty;
3. the br idl ing of the
senses
so
that
cold
and
warmth
pleasure
and
pain
have no e f fec t ;
4.
the renunciat ion
of
the
I , of
al l
wil l ing and hoping;
[
5]
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P NSOPJIY
S.
the
r e n u n c i a t i o n
of p o s s e s s i o n s ;
6 .
the
r i g h t i n t en t in a l l
deeds ;
7 . the
d e s i r e to
se rve humani ty .
These r equ i r emen t s
con ta in
the fo l lowing
e l e m e n t s : first d e n i a l ; second, s i n c e r e
e t f o r t s ; t h i r d , u n l i m i te d t r u s t
in
the uni-
versa l bro the rhood . The n a tu r a l way of
development
goes
through
t h i s
t r i a d .T h e n
f o I
I ow the
h i g
her
mys t i c
e x e r c i s e s
with
the a lphabe t . I t
is a
f ac t
t ha t
in the
l e t t e r s ofa
l anguage I ie
the
pr imal
e n e r
g i e s
of the
e n t i r e
u n i v e r s e as the
p u r e s t
e lemen ts
of t h i n k i n g .
They are
the pure
rays
of
the
d i v i n e
garment
in the
world .
Within
us , t o o , t h e
s p i r i t
of the
l e t t e r s
must be awakened to p e n e t r a t i n g I i f e . I t
must be done
In
such
manner
t h a t
the
e n
t I re
body in
a l l
i t s p r i n c i p l e s sha l l be
1 I
led wi th these e n e r g i e s , whereof
the
s tuden t
must
become f u l l y
consc ious . He
must not
on ly
see and hear these ene rg ie s
as
l i g h t ,
co l o r , and sound , he must
a l s o
fee I s
me
I I
and ta
s t e
them
i n
each p a r t
of
h is o rgan i sm.These
- 0 r e , t h e n , t h e
f i e r y
tongues , the
mark
of
the
prophe t s
of God.
Al
I this can be accompl i shed through a
c o n
s t an t abs t r a c t
th
i n k
i
n g
and
med i t a t i on.
The
p r a c t i c e must be
cont inued un t i I
the
s tuden t has
the I n c o n t e s t a b l e s u r e t y t h a t
he
is compl e t e l y
un i ted
with the s p i r i t ,
the
idea
of the
l e t t e r , here
e s p e c i a l l y
wi th the t . The s t u d e n t s
e n t i r e
body
and
soul must have become but one v i b r a
t i o n , one
sound,
f i r e ,
c o l o r ,
and l i g h t ,
r e p r e s e n t i n g the l e t t e r . T h i s
is the
t rue
pa th
to
the Word whose
loss a
widows'
sons bemourn. From t h i s exper i ence can
be r e l e a r n e d the magic language that
g ives
a l l th ings the r i gh t name,and tha t
works
c r e a t i v e l y and fo rma t ive ly out of
the p r 1 -
[
146]
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P NS OP
Y
mal
ideas
with
s p i r i t u a l
power and
wisdom.
The
s p i r i t u a l
magic
language
knows ne i the r
prox imi ty nor
d i s t a n c e n e i t h e r
obs tac l e s
nor
h i n d r
an
c es for the d i v i n e en erg i es of
the language are u n i v e r s a l cosmic ideas
above a l l
worlds
and cond i t ions .The e n e r
g i e s of the
l e t t e r s
are
the
holy t i e tha t
u n i t
es
man w i
th
a I I o the r en
erg
i es of n a -
t u r e a n d f i n a l l y
with
God.
S p i r i t
un i t e s
with s p i r i t w i th in in
the s p i r i t the
d iv ine cen te r of the microcosmos.
In the ou te r l i fe man has
his
ch i ldhood
m a t u r i t y and old age. S imi la r
d i v i s i ons
make up
the
inner Ii f e wi th the d i f f e r ence
however
tha t the s p i r i t is imm or ta l and
the
body is not .
Through
the exe rc i se s
in the
myst ica l
ABC
the
s p i r i t u a l man
l e a r n s
as
i t
were
to
walk
see
smel
I
t a s t e ; a n d f ee l .L ike a f lower
to the
l i gh t
the
inn
e r sense opens up to i n f i n i t e l y
f ine v i b r a t i o n s which the blunt phys ica l
body
can
not
t r ansm i t .
The myst ic abece
dar
ian
learns to read wi th in
h imse l f
as
wel I as in
the
book of N ature and in God.
These
th ree books are w r i t t en in the same
pr ima I I anguage known
to
a wise men.
A f t er
the
s t uden t h a s I e a r ne d
to
s p e I I
he must
l earn
to
put the l e t t e r s
toge the r
i n to words and laws
of numbers.
The l e t
t e r i t s e l f has not only a d e f i n i t e v i b r a
t io n c o r r e s p o n d i n g
to d e f i n i t e l y rea l
and
idea l
number but
i t
a l so has a d e f i n i t e
co l o r .
The combina t ion of
color
and v i
bra t ion
fu rn i shes in the
inner
worlds won-
de r fu l
means of
express ion
·
t ha t
can
be
sensed in the innermost s e l f . The unde-
ve loped man has
no
concept
of
the p o s s i
b i I i t i es I y i n g w i t h i n. He
be
I i eves
t ha t
his
t a lk and
babble
are t ~ complete
e x
p ress
ion of his
consc iousness .
The I an -
[ I
]
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P NSOPHY
guage
of
the wise man
ts
thinking and speak
ing in one;the perfect
man
speaks
in
his
si lence
with
the
whole world. e does i t
in
pic tures , ldeographs ,and
symbols
which
are
t rue
ent i t ies .The
process
is approx-
1
ma
t e I y a s f o I I ow s : The i de a i s l mp r e s s e d
di rec t ly into the other s center ,so that
the rec ipient Immediately knows and
com
prehends
everything
t ransmit ted.
f
these
pictures have
been
animated
by the
wi I I
of the sender, they then represent
en t i -
t ies
which may endure
many
thousands
of
years and whose lord and master is the
creat ive wise man. In shor t , the ideas
of
the wise
are his
mag c
servants
who execute
his wil l . In
these secrets l ies hidden
the
b i r t h p l c e ~
the
homunculus,
the
mag
ic , unprocreated man
That
is then, the
new
language
of the
I lght-bearers in the new
age, as
an e l e -
ment of the
inexpress ible word that con
ta ins the coming and going
of
worlds and
universes .
It
is a
sacred
language,
and
at
the same time mystic mathematics .Stand
ing
in
closes t
connection
with
the
laws
o
f t
he wo I d
t
he I a n g u a g e I s a b I e
t
o pr o
d
u c
e
mighty creat ive
effec t s through ac
tuat ing or si lencing cosmic
energies
In
the k i ng
d
oms
of Nat
u
re
and of
g
r ace • The
language,
however,
is
never
revealed to
the
sensuous
man,
enmeshed
In material
things.Even
the
divine seers
can
explain
but few of i ts
de ta i l s
to the dense and
dark reason,because man's brain Is
s t i l l
too
material .
The leading mystic schools of the
Orient
and Occident
g i v ~
their
students
prac-
t I ca I d i r e c t i on s f or the u s e of t he
my
s
t
I c
[
148]
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P NSOPHY
a lphab
e t wh
e reby
they
form
the
inner man
anew rece lve the new man in to the old one
l e t him be
born
grow and mature . Thus
he becomes an i n v i s i b l e member of the anima
mu n d i a t t a i n s f u I I y c o n s c i o u s I y the k now I -
edge of immor ta l i ty by submerging in to the
e t
er n a I s t ream
of
I i f e
and
f i n a I I y w i
th-
d ra w
in
g ll his org a
ns
accord ing to t h e
numbers
and l e t t e r s of the
g r e a t
un ive r sa l
man Adam
Kadm on the
cosmos f romthe
dense
I ow form s a nd e I e me n t s a nd b u i I d i ng t he m
anew.The cont inuous ta s k that
the
B
ro the r s
of the
Rose
C
ross
g ive t o t h e i r
he lpe r s
and d i s c i p l e s comprises
t he r
e f o r e t h e f o l
lowing
problem:
M
an
i f he w
i shes to
be
r e born
with
the help
of
God
or to mani fes t
the
new man of
p e r f e c t i o n
with in him must
awaken
to
t
he
s p i r i t u a l l i f e
with
the
a id
of
the myst ic ABC his inner twelve
s p i r
i t ua l m emb ers ex t rac t
them
from the
phys
ica l
e lemen ts
as a qu in t e s sence ; he must
form them in freedom and
un i t e
them h a r
moniously with the un ive r sa l law
of
num-
be r s . Man then becomes a
cen te r of
the
twenty- four
c r e a t i v e ener g ies of the mys-
t i c
a l p h a b e t a se rvan t of
the
i n e f f a b l e
e t e r na l
Word an
i ns t rument
of
the
one
t one . In
our
sys tem
t h i s
one
tone
is
d i f
f e r e n t i a t e d
in to
seven
tones in accordance
with the seven
vowels of
the
p e r f e c t n e w
s p i r i t u a I I a n g u a g e of h e Br o t h e r s o t h e
Rose Cross .
l ndeed a
sevenfo ld tone but
yet
only
a
s i n g l e
t one on e
ach
plane the
bas ic
t one t he
fundamenta l
vowel in which
th
e
p r i n c i p l e
v i b r a te s s o u n d s a n d
s h i n ~
as a p p e a r a n c e w o r ld s p h e r e v e i l o r
maya.
Th e
se
s e
ven vowels of
the myst ic
BC c o r
r e s p ond a g a i n e x a c t I y w I th tr s e ve n c h a k -
ras
in man.
[ 149]
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P NSOPHY
The
seven
s p h e r e s ,wo r ld s ,o c
p r l n c i p l e s
are n e i the r the on I y ones nor
the
h i g hes t
ones
p o s s i b l e , fo r
i n f i n i t y knows no
I im -
i t • These seven to n·e s t o r m but
one
tone
s c a l e of
an i n f i n i t e
number of tone
s c a l e s
where
the t e n s i o n
of
the
e n e r g i e s in
ye t
much h i g h e r s +ates of e x i s t e n c e man i f e s t s .
Theyare e n t i r e l y
o u t s i d e o f o u r
c o n s c o u s
n e s s a n d a I s o o u t s i d e
of
o u r h i g h e s t d i v -
n a t i o n s . No myste ry
t e a c h i n g
embraces
them.
Man a lone
can
t h ink the u p r i g h t 1
and
can
c I mb f r om
the ind iv id
u a I s e I f i
sh
1
of the e a r t h I
ing
to the u n i v e r s a l i dea l
1
of the u n i v e r s a l h u m an i t y , o f the Logos
and
C h r i s t o s .
T h i s , h o w e v e r , i s
as
mighty
and as
p r o b l e m a t i c a l
a
t a s k
as
ever c o n
f r o n t e d man.
S o l e l y
the B r o th e r s
of
the
Rose Cross
have so lved
i t and
have been
ab I e to I
e t
the n d iv id u a I I n be a bso r b -
ed
by
the u n i v e r s a l 1
•
Thei r p r c t i ~
ca l m y s t i c d i r e c t i o n s s h a l l be
i n d i ca t ed .
The
c i r c I e of the mys t c ABC must f i
rs
t
be
brough t
i n t o a
m y s t i c c r o s s
which has
to
be
formed
with
the
twen ty - f o u r
l e t t e r s
ofthe a lp h ab e t
acco rd i n g
to d e f i n i t e ru les .
Equipped with this
knowledge ,
the p r a c t i c
i n g s tu
den t can
then be n t i a t e d
in to
t
he
Inner
j u s t
and
p e r f e c t
l aws , and h i s
im -
m or ta l sp r t canbe
formed
and
de ve lope d
in co n fo rm i t y with the unchangeab le
r u l e s
of the e t e r n a l
a r c h i t e c t
of a l l wo r l d s .
However in the inner
c i r c l e s
are
hidden
t h r e e c r o s s e s
i n t o
which the t w e n t y - f o u r
l anguage
sounds
have
to
be
i n t r o d u ced with
a l I s e n s e s . T h e p e r t e c t , G o d - w i s e
man
t hen
p o s s e s s e s
t h r e e
t im e s t w e n t y - f o u r , o r s e v-
e n t y - t w o immor ta l , d i v i n e , a n d omnipo ten t
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P NSOPHY
powers through which
the
beloved
wi I I
of
God
can
reveal
i t se l f
in
f i n i t e
per f ec t i on .
This
is
the
h o l y m a g i c s e v e n t y - tw o - l e t
t e red name
of God
the Shem-Ham-Phorash
the
myster ium magnumof
each
t r u ly
myst ic
school
wherein
the s p i r i t is
the
only
t eacher . Seventy- two is a l so the myst ic
number of the fundamental ene rg ie s of the
un ive r sa l mystery language; i t is a s a n c
tum
for
the
knowing
bro the r .
There
w
i t
h
connected accord ing to I aw are the
twe
Ive
a s t r a l s igns and th i s key is dec i s i ve for
the bro ther
a s t ro l o ge r when
he
wants to
k n o w t h e t r u g e n i u s a nd b i r t h. c o n t r o I I er
in the
n a t i v i t y
of
any i nd i v i dua l . For
the genius s tands
in
unchangeable
connec
t ion with a
c e r t a i n idiom
a
word an e s
sence of
the
s even ty - two- l e t t e r ed name of
God. i t
is
the
one bas ic
tone
with in
the
seven the
e t e rna l number
of his being and
the
l a s t i ng foundat ion of
his
inner
evo
l u t i on .
The
speaking
of the
div ine
Word
in
man
is imposs ib le
i f the
c i r c l e
has not been
brought
in to the
cross and square because
the cross in the c i r c l e is the pr i nc i pa l
beg inn ing
m iddle and
end. Also symbol
i c a l l y the
c i r c l e
is a f igure of the
d i
vine . The cross has connect ion with the
Logos the C hr i s to s
who could say of
him
s e l f :
I am the Alpha
and
the Omega the
beginning and the
end;
the f i r s t and the
l a s t . This means: I am not only a l e t t e r
but I myself am the whole a lphabe t from
A I p h a t o
m
e g a • T h e r e f o r e b r o t he r I e a r n
to know i t
wel
I .Seek to approach the
d i f
f i c u l t so l u t i on of t h i s problem
not
with
the head a lone but
uni te the
head with
the t a i I . Form
of
the c i r c l e the c ros s
[ 5 ]
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P NSOPHY
and
of the
c ros s
aga in
t he
c i r c l e . Begin
t o p r a c t
i
c e in a n d on you r s e I f a n d i t w i I I
not
long
remain hidden
to
you. In
your
body ,
in each of
i t s
o r g a n s
the
f i e r y
tongues wi speak ;
you
wi s t and as in
f i r e . Then the
m y s t i c
b ap t i s m of
f i r e Is
t ak i ng p l ace t h a t beg ins below and
ends
above
and g u a r a n t e e s to
you
the initia-
t i o n i n t o
th
e
b ro t h e rh o o d
of
the
f i r e
p h i -
l o sophe r s . You
wi I I have becom e the
g r e a t
m y s t i c
f i r e ; y o u
wil l l i v e
in the
fire;all
the
e l e m e n t s of
your
e x i s t e n c e wi I I
d i s -
s o lv e in
t he
f i r e .
Yov
wi l l
be a
f lame
in
the pr ima
I f i r e
out of
which
e v e r y t h i n g
comes
i n t o e x i s t e n c e
and to
which e v e r y -
t h i ng
r e t u r n s .
I t
is
he re
not
I n t e nde d
to
g i v e
to
e v -
erybody
a u n i v e r s a l l y
a c c e p t a b l e d i r e d i o n
for t
he
pr ac t
i c e s
i
n
t he mys
t i c A BC;
th
a t
can
not b e because
each
i n d i v i d u a l
wi
have
d i f f e r e n t e x p e r i e n c e s . A m a j o r i t y
of
those who wi I I u n d e r t ak e t he se p r a c -
t i c e s wi l l ha rd l y succe ed ; f i r s t the p r e p -
a r a t o r y g rad es wi I I have to
be
p a s s e d
which
is
a t a s k
o f t e n
too d i f f i c u l t for
many
s eek e r s of t r u t h . These t e ach i ngs
a r e
dest ined p r l m a r i l y f o r t h e
born myst ics t t
who p o s s e s s a l r e a d y
· f rom b i r t h the n e c e s -
s a r y
qua I i f
i c a t i o n s . However ,
t h e r e
a re
r e ~ o n s why t h e s e
s e c r e t
p r a c t i c a l r u l e s
of the Bro the rhood are made pub ic.First
t h e s e
t e ach i n g s are of the
utmos t
impor -
t an ce
and
s eco n d
these t e a c h i n g s ar
e
needed
to
gu ide
mankind
th rough the
o v r t h r o w i ~
c o n d i t i o n s
of
our age .
The t ime has ome
aga in
when more
and more
s o u l s
wi I I
a p -
proach the
t r
e as u re s of I ig h t
and
b l i s s
of
the
g r e a t B ro t h e rh o o d . Th e i r spirit
wi l l beg in to bloom l i ke the f lowers in
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P NS PHY
the mi Id r ays
of
t he sun . The h e l p e r s
p r e p a r e for t h e s e
s e e k i n g p e r s i s t i n g
sis-
t e r s o u l s
t he
pa th s
to
t r u e
initiation
to
t he
awaken ing of
t he
h ighe r self to
t he
r e b i r t h
of
t he d i v i n e spirit to a
p e r f e c t I
i f e .
If t he s t u d e n t f u l f i I Is
t he
c o n d i t i o n s
he wi
I I
s u c c e e d . But whethe r
des t i n e d
to
s u cc
es
s
or
not each
one
sh o u I d
g e t on t he
pa th under a l I c i r c u m s t a n c e s
wi th
al
I
h i s
e n e r g i e s c o u r a g e a n d
d e t e r
minat i o n a n d s i n c e r i t y
a t
h e a r t a f te r he
has c o m p l e t e l y r e s i g n e d
h i m s e l f t o t h e w i l l
of
God in o r d e r to seek w i t h i n h im se l f
t he
l o n g - l o s t
m a s te r - wor c i - - t he pr ima l
f i re
in the
wor ld
r o o t . Man may run h i t h e r and
t h i t h e r on
t he
g I obe ; no th ing and nobody
can g i v e him th e word. I t must be
sough t
and
found
by
each
one
e n t i r e l y
a lone . T he
o rd is
t he
l a p i s
p h i l o s o p h o r u m
t h a t has
been
e a g e r l y sough t by t he a l c h e m i s t s
of
a l I t i m es . I t is
th
e p r e c i o u s p e a r l t h e
ho ly
t i n c t u r e
of t he
wise ;
t he i n e f f a b l e
mys te r i um
ma g num th e m a g i s t e r i u m
rnund i -
t he m a s t e r y of t he
wor ld .
What we
have
communica ted in t h e s e pages
is
a
smal
I
p a r t
of
t he
t r e a s u r e
guarded
by the Bro the rhood
of
t he
Rose C r o s s . E v i
d
en
t I y
t he Rose Cross
is
some th
i ng d I
ff
er -
e n t from what modern pse udo - e xpone n t s c l a im
i t
to be .
The t e a c h i n g s of t he wise do
not
beg
in
with
empty w o r d s b u t
with
de e ds .
L i t t I e c a n be s a i d a b o u t t h e t e a c h i ng s of
t he
Bro the rhood c o n c e r n i n g the m y s t i c
al-
p h a b e t . One shou ld beg in
to
p r a c t i c e a n d
t he
way f rom the lower
to
t he
h i g h e r p r i n
c i p l e s wi I I open up by
d e g r e e s
l e a d ing
t o t he c r e a t i v e f a t h e r -mo t h e r e n e r g i e s o f
t he one unknowa
b
le IT. The
i n s t r u c t i o n s
g ive n by t he B r o t h e r s
of
t he
Rose
Cross
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P NSOPHY
are
not
empty
t h eo r y
or
a hodge-podge
p h i
l o sophy ; t hey are
a
d i r e c t
m ag i c -m ag n e t i c
impress ion
th rough
the
ment ioned
magic ,
symbol ic l anguage whereby they communfcate
the
e s s e n t i a l s
of
knowledge to
t he
inner
man
in a
s u r e r and q u i c k e r
manner
than by
o r d i n a r y
means . In the Bro the rhood man
wi
learn by d eg r ees the Gnoth
i
s e a u t o n
and
th rough i t g a in the knowledge of n a
t u r e .
He
wil I advance
to the
u n iv e r s a l
kerne l of
al I
e x i s t e n c e
and
f i n a l l y
i d e n
t i f y
h i m s e l f with it The
t ime
has u n -
d o u b ted ly
come when the e t e r n a l laws of
the world s h a l l become more u n i v e r s a l l y
known and when man
sha
fee
I ,
know, and
see the c o n n e c t i o n s , harmony, and b eau t y
of the
i n d i v i s i b l e u n i t y
of a l l
t h i n g s .
To
the
p r o f an e s ch o o l s t h e s e
d i v i n e
laws
are unknown;
t h e s e
s ch o o l s e r r and s t and
i n
the
dark n
es
s •